“Then what I shall choose
I wot not. But I am in a strait betwixt the two, having the desire to
depart and be with Christ; which is very far better: yet to abide in
the flesh is more needful for your sake. And having this confidence, I
know that I shall abide, yea and abide with you all, for your progress
and joy in the faith; that your glorying may abound in Jesus Christ in
me, through my presence with you again.”

Nothing can be more blessed than the spirit of Paul, for the reason that
nothing is more noble. We all shudder at death, I am wont to say, some
by reason of our many sins, of whom I too am one, others from love of
life, and cowardice, of whom may I never be one; for they who are
subject to this fear are mere animals. This then, which we all shudder
at, he prayed for, and hasted toward Him; saying, “To depart is
very far better.” What sayest thou? when thou art about to change
from earth to heaven, and to be with Christ, dost thou not know what to
choose? Nay, far is this from the spirit of Paul; for if such an offer
were made to any one on sure grounds, would he not straightway seize
it? Yes, for as it is not ours “to depart and be with
Christ,” neither, if we were able to attain to this, were it ours
to remain here. Both are of Paul, and of his spirit. He was confidently
persuaded. What? Art thou about to be with Christ? and dost thou say,
“What I shall choose I wot not”? and not this only, but
dost thou choose that which is here, “to abide in the
flesh”? What in the world? didst thou not live an exceeding
bitter life, in “watchings,” in shipwrecks, in
“hunger and thirst,” and “nakedness,” in cares
and anxiety? “with the weak” thou wert “weak,”
and for those who “were made to stumble” thou dost
“burn.” (2 Cor. xi. 23,
29.)
“In much patience, in afflictions, in necessities, in distresses,
in stripes, in imprisonments, in tumults, in fastings, in
pureness.” (2 Cor. vi. 5, 6.) “Five
times” didst thou “receive forty stripes save one,”
“thrice” wast thou “beaten with rods, once”
wast thou “stoned” “a night and a day” thou
hast “been in the deep, in perils of waters, in perils of
robbers, in perils in the city, in perils in the wilderness, in perils
among false brethren.” (2 Cor. xi.
24–26.) Didst thou not, when the whole nation of the Galatians
returned to the observance of the law, didst thou not cry aloud, and
say, “Whosoever of you would be justified by the law, ye are
fallen away from grace”? (Gal. v. 4.) How great was
then thy grief, and still dost thou desire this perishing life? Had
none of these things befallen thee, but had thy success, wherever
success attended thee, been without fear, and full of delight, yet
shouldest not thou hasten to some harbor, from fear of the uncertain
future? For tell me, what trader, whose vessel is full of untold
wealth, when he may run into port, and be at rest, would prefer to be
still at sea? what wrestler, when he might be crowned, would prefer to
contend? what boxer, when he might put on his crown, would choose to
enter afresh into the contest, and offer his head to wounds? what
general is there, who when he might be quit of war with good report,
and trophies, and might with the king refresh himself in the palace,
would choose still to toil, and to stand in battle array? How then dost
thou, who livest a life so exceeding bitter, wish to remain still here?
Didst thou not say, I am in dread, “lest by any means, after that
I have preached to others, I myself should be rejected?”
(1
Cor. ix. 27.) If for no other cause, yet surely for this, thou oughtest
to desire thy release; were the present full of innumerable goods, yet
for the sake of Christ thy Desire.561561 [The
editions in Greek, and the Latin translations, without support from any
known Greek ms., here repeat, “thou
oughtest to desire thy release from these things.” Field retains
it as if necessary. Yet it is not necessary, and is in character quite
similar to the additions which are so common in the altered
text.—J.A.B.]

Oh that spirit of Paul! nothing
was ever like it, nor ever will be! Thou fearest the future, thou art
compassed by innumerable dreadful things, and wilt thou not be with
Christ? No, he answers, and this for Christ’s sake, that I may
render more loving unto Him those whom I have made his servants, that I
may make the plot562562 γεώργιον. which I have
planted bear much fruit. (1 Cor. iii. 9.). Didst thou not
hear me, when I declared that I sought not “that which profited
myself” (1 Cor. x. 33.), but my neighbor?
Heardest thou not these words, “I could wish that I myself were
anathema from Christ” (Rom. ix. 3.), that many
might come unto Him? I, who chose that part, shall I not much rather
choose this, shall I not with pleasure harm myself by this delay and
postponement, that they may be saved?

“Who shall utter Thy
mighty acts, O Lord” (Psa. cvi. 2.), because Thou
sufferedst not Paul to be hidden, because Thou madest manifest to the
world such a man? All the Angels of God 199praised Thee with one accord,
when Thou madest the stars (Job xxxviii.
7.),
and so too surely when Thou madest the sun, but not so much as when
Thou didst manifest Paul to the whole world. By this, the earth was
made more brilliant than the heaven, for he is brighter than the solar
light, he hath shot forth more brilliant rays, he hath shed abroad more
joyous beams. What fruit hath this man borne for us! not by making fat
our corn, not by nurturing our pomegranates, but by producing and
perfecting the fruit of holiness, and when falling to pieces,
continually recovering them. For the sun itself can nothing profit
fruits that are once decayed, but Paul has called out of their sins
those who had manifold decays. And it gives place to the night, but he
had mastery over the Devil. Nothing ever subdued him, nothing mastered
him. The sun, when it mounts the heavens, darts down its rays, but he,
as he rose from beneath, filled not the mid space of heaven and earth
with light, but as soon as he opened his mouth, filled the Angels with
exceeding joy. For if “there is joy in heaven over one sinner
that repenteth” (Luke xv. 7.), while he at
his first address caught multitudes, does he not fill with joy the
Powers above? What say I? It sufficeth that Paul should only be named,
and the heavens leap for joy. For if when the Israelites “went
forth out of Egypt, the mountains skipped like rams”
(Psa.
cxiv. 4.), how great, thinkest thou, was the joy, when men ascended from
earth to heaven!

Ver.
24.
For this cause “to abide in the flesh is more needful for your
sake.”

And what excuse is left to us?
ofttimes it happens that a man who possesses a little and poor city,
chooses not to depart to another place, preferring his own rest. Paul
might depart to Christ, and would not, (Christ whom he so desired, as
for his sake to choose even hell,563563 [Chrys. frequently refers to Rom. ix. 3, according to his
mistaken interpretation.—J.A.B.]) but still
remained in the contest on behalf of man. What excuse shall we have?
May we then even make mention of Paul? Look to his deeds. He showed
that to depart was better, persuading himself not to grieve: he showed
them, that if he remained, he remained for their sake, that it
proceeded not from wickedness of those who plotted against him. He
subjoined also the reason, that he might secure their belief. For if
this is necessary, that is, I shall by all means remain, and I will not
“remain” simply, but “will remain with you.”
For this is the meaning of the word, “and I shall abide
with,” i.e. I shall see you. For what cause? “For your
progress and joy in the faith.” Here too he rouses them, to take
heed unto themselves. If, says he, for your sakes I abide, see that ye
shame not my abiding. “For your progress,” I have chosen to
remain, when I was about to see Christ. I have chosen to remain,
because my presence advances both your faith and your joy. What then?
Did he remain for the sake of the Philippians only? He stayed not for
their sake only; but this he says, that he may show regard to them. And
how were they to “progress” in “the faith ”?
That you may be more strengthened, like young fowl, who need their
mother until their feathers are set. This is a proof of his great love.
In like sort, we also rouse some of you, when we say, for your sake
have I remained, that I may make you good.

Ver.
26.
“That your glorying may abound in Christ Jesus in me, through my
presence with you again.”

You see that this explains the
word “abide with you.” Behold his humility. Having said,
“for your progress,” he shows that it was for his own
profit too. This also he does, when he writes to the Romans, and says,
“That is, that we may be comforted together in you.”
(Rom.
i. 11, 12.) Having previously said, “That I may impart unto you some
spiritual gift.” And what means, “That your glorying may
abound”? This glorying was, their establishment in the faith. For
an upright life is glorying in Christ. And sayest thou, “Your
glorying in me, through my presence with you again”? Yes, he
answers; “For what is our hope, or crown of glorying? Are not
even ye?” (1 Thess. ii. 19.) Because “you
are our glorying, even as we also are yours” (2 Cor. i. 14.), i.e. that I
may be able to rejoice in you greatly. How sayest thou, “That
your glorying may abound”? I may glory the more when you make
progress.564564 St.
Chrys. seems to take “your glorying” as “the glorying
which I Paul have in you.” The passage quoted from 2 Cor. i.
14 shows that the two senses are connected. Compare 2 Cor. v.
12.

“Through my presence with
you again.” What then! Did he come to them? Search ye whether he
came.

Ver.
27.
“Only let your manner of life be worthy of the Gospel of
Christ.”

Do you see, how all that he has
said, tends to turn them to this one thing, advancement in virtue?
“Only let your manner of life be worthy of the Gospel of
Christ.” What means this word “only,” but that this,
and nought else, is the only thing we should seek? If we have this,
nothing grievous will befall us. “That whether I come and see
you, or be absent, I may hear of your state.” This he says not as
if he had changed his purpose, and no longer meant to visit them. But
if this come to pass, he says, even though absent, I am able to
rejoice. “If,” that is, “I hear that ye stand fast in
one spirit, with one soul.” This is what above all things unites
believers, and maintains love unbroken, 200“that they may be
one.” (John xvii. 11.) For a “kingdom
divided against itself shall not stand.” (Mark iii. 24.) For this cause
he everywhere counsels his disciples much to be of one mind. And Christ
says, “By this shall all men know that ye are My disciples, if ye
love one another.” (John xiii. 35.) That is, do not
look with expectation toward me, and therefore slumber, as waiting for
my coming, and then, when ye see me not coming faint. For even from
report I can receive pleasure likewise.

What means, “In one
spirit”? By the same gift of grace, viz. that of concord, and
zeal; for the Spirit565565 The
punctuation is altered. He seems to be proving, not the unity of the
Spirit, but the relation of that doctrine to practice. is one, and he shows
it; for then are we able to stand in “one soul,” also, when
we all have “one Spirit.” See how the word
“one” is used for concord. See how their souls being many
are called one. Thus was it of old. “For they were all,” it
is written, “of one heart and of one soul. Striving together for
the faith of the Gospel.” (Acts iv. 32.) Does he say,
striving together for each other,566566 [i.e.
you and the faith.—J.A.B.] as though the
faith did strive? For did they wrestle against each other? But help
each other, he says, in your striving for the faith of the
Gospel.

Ver.
28.
“And in nothing affrighted by the adversaries; which is for them
an evident token of perdition, but to you of
salvation.”

Well said he,
“affrighted,” this is what befalls us from our enemies,
they only frighten. “In nothing” therefore, he says,
whatever happens, whether dangers—whether plots. For this is the
part of those who stand upright; the enemy can do nought but frighten
only. Since it was likely that they should be greatly troubled, when
Paul suffered such numberless ills, he says, I exhort you not only not
to be shaken, but not to be affrighted, yea rather to despise them
heartily; for if ye are thus affected, ye will straightway, by this
means, make evident at once their destruction, and your salvation. For
when they see, that with their innumerable plots they are unable to
frighten you, they will take it as a proof of their own destruction.
For when the persecutors prevail not over the persecuted, the plotters
over the objects of their plots, the powerful over those subject to
their power, will it not be self-evident, that their perdition is at
hand, that their power is nought, that their part is false, that
their567567 Chrys. seems to make a false opposition between ἐκείνων and αὑτῶν; but if
the reading is correct, this is really one of his rapid changes of the
“point of view,” though not amounting to a change of
person. Dounæus suggests ὅτι τὰ
ἐκείνων
ἀληθῆ; (for
ἀσθενῆ;)
‘That the others’ (principles) ‘are true.’
Compare the letter of Antoninus [Hadrian] quoted by Justin Martyr.
Apol. i. 70. part is weak? “And this,” he
says, “comes from God.”

Ver.
29.
“For unto you it is given in the behalf of Christ, not only to
believe on Him, but also to suffer in his behalf.”

Again does he teach them
moderation of spirit by referring all to God, and saying that
sufferings in behalf of Christ are of grace, the gift of grace, a free
gift. Be not then ashamed of the gift of grace, for it is more
wonderful than the power of raising the dead, or working miracles; for
there I am a debtor, but here I have Christ for my debtor. Wherefore
ought we not only not to be ashamed, but even to rejoice, in that we
have this gift. Virtues he calls gifts, yet not in like sort as other
things, for those are entirely of God, but in these we have a share.
But since even here the greatest part is of God, he ascribes it
entirely to Him, not to overturn our free will, but to make us humble
and rightly disposed.

Ver.
30.
“Having the same conflict which ye saw in me”; i.e. ye have
also an example. Here again he raises them up, by showing them that
everywhere their conflicts were the same with his, their struggles were
the same with his, both severally, and in that they united with him in
bearing trials. He said not, ye have heard, but “ye saw,”
for he strove too at Philippi. Truly this is an exceeding virtue.
Wherefore writing to the Galatians, also he said, “Did ye suffer
so many things in vain, if it be indeed in vain.” (Gal. iii.
4.)
And again, writing to the Hebrews, he said, “But call to
remembrance the former days, in which, after ye were enlightened, ye
endured a great conflict of suffering; partly, being made a
gazing-stock both by reproaches and afflictions.” (Heb. x. 32,
33.)
And writing again to Macedonians, that is, to the Thessalonians, he
said, “For they themselves report concerning us, what manner of
entering in we had unto you.” (1 Thess. i. 9.) And again,
“For yourselves, brethren, know our entering in unto you, that it
hath not been found vain.” (1 Thess. ii.
1.)
And in like sort does he witness the same things of them all, labors
and strivings. But such things ye will not now find among us; now it is
much if one suffer a little in goods alone. And in respect of their
goods also he witnesses great things of them. For to some he says,
“For ye took joyfully the spoiling of your possessions”
(Heb.
x. 34.); and to others, “For it hath been the good pleasure of
Macedonia and Achaia to make a certain contribution for the poor”
(Rom.
xv. 26.); and “your zeal hath stirred up very many of them.”
(2
Cor. ix. 2.)

Seest thou the praises of the
men of that time? But we endure not so much as buffetings or blows,
neither insult nor loss of our possessions: they were straightway
zealous, and all of them strove as martyrs, whilst we have grown cold
in love toward Christ. Again I am constrained to accuse things present;
and what shall I do? It is against my will, yet am I constrained.
Were 201I able
by my silence of things which are done, by holding my peace, and not
mentioning aught, to remove them, it would behoove me to be silent. But
if the contrary comes to pass; if not only are these things not removed
by our silence, but even become worse, we are forced to speak. For he
who rebukes sinners, if he does nought else, suffers them not to go
farther. For there is no such shameless and rash soul, as not to turn,
and remit the extravagance of its evil deeds, on hearing any one
continually rebuking it. There is, there is indeed, even in the
shameless, a small portion of shame. For God hath sown in our nature
the seeds of shame; for since fear was insufficient to bring us to a
right tone, He hath also prepared many other ways for avoiding sin. For
example, that a man should be accused, fear of the enacted laws,568568 See
on Stat. Hom. vi. love of reputation, the desire of forming
friendships; for all these are paths to avoid sin. Ofttimes that which
was not done for God’s sake, was done through shame; that which
was not done for God’s sake, was done for fear of men. That which
we seek for is, in the first place not to sin, and we shall afterwards
succeed in doing this for God’s sake. Else why did Paul exhort
those, who were about to overcome569569 κρατεῖν. He seems to mean “to have them in their
power.” their enemies,
not by the fear of God, but on the score of waiting for the
vengeance?570570 See on
the passage, Hom. xxii., Tr. p. 508. “For by so doing,” he
says, “thou shalt heap coals of fire upon his head.”
(Rom.
xii. 20.) For this is his first wish, that our virtue should be
established. As I said then, there is in us a sense of shame. We have
many good natural affections, which lead to virtue; as, for example,
all of us men are naturally moved to pity, and no other good thing so
inheres in our nature, but this alone. Whence any one might reasonably
enquire, wherefore these seeds have above all others been sown in our
nature, by which we melt571571 κατακλᾶσθαι. See on Stat. Hom. xiii. § 9, Tr. p. 429. In that and
Hom. xii. the law of nature is discussed at some length. at tears, by which
we are turned to compassion, and are ready to pity. No one is naturally
idle,572572 [This is obscure, and the Oxford editor follows the suggestion of
Downes that for ἀργός,
“idle,” we should read ἄοργος,
“without anger,” but, as Field points out, there is no such
word.—J.A.B.] no one is naturally regardless of his
reputation, no one is naturally above emulation, but pity lies deep in
every one’s nature, however fierce and ungentle he be. And what
wonder? we pity beasts, such a superabundance of pity lies deep in us.
If we see a lion’s whelp, we are somewhat affected; much more in
the case of one of our race. See, how many maimed are there! and this
is sufficient to lead us to pity. Nothing so much pleases God as
mercy.573573 ἐλεημοσύνη. Wherefore with this the priests were
anointed, and the kings, and the prophets, for they had, in oil, a type
of God’s love to man; and they further learnt, that rulers should
have a greater share of mercy.574574 ἐλέου. It showed that the
Spirit is to come to men through mercy, since God pities and is kind to
man. For, “Thou hast mercy upon all,” it is written,
“for Thou canst do all things.” (Wisd. xi. 23.) For this cause
they were anointed with oil: and indeed it was from mercy He appointed
the priesthood. And kings were anointed with oil; and would one praise
a ruler, he can make mention of nothing so becoming him as mercy. For
pity is peculiar to power. Consider that the world was established by
pity,575575 Comp. Wisd. i. 14, xi. 24. and then imitate thy Lord. “The mercy
of man is toward his neighbor, but the mercy of the Lord is upon all
flesh.” (Ecclus. xviii. 13.) How “upon all
flesh”? Whether you mean sinners, or just men, we all need the
mercy of God; we all enjoy it, be it Paul, be it Peter, or be it John.
And listen to their own words; there is no need of mine. For what says
this blessed one? “But I obtained mercy, because I did it
ignorantly.” (1 Tim. i. 13.) What then, was
there afterwards no need of mercy? Hear what he says; “But I
labored more abundantly than they all; yet not I, but the grace of God
which was with me.” (1 Cor. xv. 10.) And of
Epaphroditus he says, “For indeed he was sick, nigh unto death;
but God had mercy on him; and not on him only, but on me also, that I
might not have sorrow upon sorrow.” (Philip. ii.
27.)
And again he says, “We were weighed down exceedingly, beyond our
power, insomuch that we despaired even of life. Yea, we ourselves have
had the answer of death within ourselves, that we should not trust in
ourselves, but in God, who delivered us out of so great a death, and
will deliver.” (2 Cor. i. 8, 9,
10.)
And again, “And I was delivered out of the mouth of the lion; and
the Lord will deliver me.” (2 Tim. iv. 17,
18.)
And everywhere we shall find him glorying in this, that by mercy he was
saved. Peter, too, became so great, because mercy was shown him. For
hear Christ saying to him, “Satan hath desired to sift you as
wheat; and I made supplication for thee, that thy faith fail
not.” (Luke xxii. 31, 32.) John, too, became so
great through mercy, and in short all of them. For listen to Christ
when He says, “Ye did not choose Me, but I chose you.”
(John
xv. 16.) For we all have need of the mercy of God, as it is written,
“The mercy of God is upon all flesh.”576576Ecclus. xviii. 13, as above.
Compare Ps. cxlv. 9 and Job
iv. 18. But if these men needed the mercy of God,
what should one say of the rest? For why, tell me, doth He “make
the sun to rise on the evil and the good”? Did He withhold the
rain for one year, would He not destroy all? And what if He
caused 202overwhelming rain? what if He rained down fire? what if He sent
flies? But what do I say? if He were so to do577577 [So
the best group of mss., though Field retains
the reading of the other group, “if he were to make
darkness.” The vague expression, “so to do as He once
did,” probably refers to the universal destruction at the
Deluge.—J.A.B.]
as He once did, would not all perish? If He were to shake the earth,
would not all perish? It is now seasonable to say, “What is man,
that Thou art mindful of him?” (Ps. viii. 4.) Were He only to
threaten the earth, all men would become one tomb. “As a drop of
water from the bucket,” it is written, “so are the nations
in His sight, they shall be counted as very small dust, as the turning
of the balance.” (Isa. xl. 15.) It were as easy
for Him to destroy all things, and to make them again, as for us to
turn the balance. He then who has such power over us, and sees us
sinning every day, and yet punishes us not, how is it but by mercy He
bears with us? Since beasts too exist by mercy: “Thou, Lord, wilt
preserve both men and beasts.” (Ps. xxxvi. 7.) He looked upon
the earth, and filled it with living things. And wherefore? For thy
sake! And wherefore did He make thee? Through His goodness.

There is nothing better than
oil. It is the cause of light, and there also it is the cause of
light.578578 [There is a queer play upon the words ἐλαίου,
“oil,” and ἐλέου,
“mercy,” which in Chrys.’s day (as in Mod. Greek)
were pronounced alike. As oil in the natural, so mercy in the spiritual
sphere, he says, is the cause of light.—J.A.B.] “Then shall thy light break forth
as the morning” (Isa. lviii. 8.), saith the
Prophet, if thou showest pity upon thy neighbour. And as natural oil
contains light, so then doth mercy [alms] grant us a great, a marvelous
light. Much mention doth Paul, too, make of this mercy. In one place,
hear him say, “Only that we should remember the poor.”
(Gal.
ii. 10.) And in another, “If it be meet for me to go also.”
(1
Cor. xvi. 4.) And in every place, turn where you will, ye see him
anxious about this very thing. And again, “And let our people
also learn to maintain good works.” (Tit. iii. 14.) And again,
“These things are good and profitable unto men.”
(Tit.
iii. 8.) Listen to a certain other one who saith, “Alms579579 [The
Greek word which we borrow and contract into “alms” is
derived from the word here rendered pity and
mercy.—J.A.B.] do deliver from death” (Tob. xii.
9.);
If Thou takest away pity, “Lord, Lord, who shall stand”
(Ps.
cxxx. 3.); and it is said, If Thou enterest “into judgment with thy
servant” (Ps. cxliii. 2.); “A great thing
is man”; why? “and an honorable thing is a merciful
man.” (Prov. xx. 6, LXX.) For this is the
true character of man, to be merciful, yea rather the character of God,
to show mercy. Dost thou see, how strong is the mercy of God? This made
all things, this formed the world, this made the angels, it was through
mere goodness. For this cause, too, He threatened hell, that we may
attain unto the kingdom, and through mercy we do attain unto the
kingdom. For wherefore did God, being alone, create so many beings? was
it not through goodness? was it not through love to men? If you ask why
such and such things are, you will always find your answer in Goodness.
Let us show mercy to our neighbors, that mercy may be shown to us.
These acts of mercy580580 al.
This oil; see note 2; and on Rom. xiv. 13, Hom. xxv., Tr. p. 425, note
g; and on Matt. xxv., Hom. lxxviii. init., also Hom. on Stat. vi., Tr.
p. 130, note c. He may mean here to distinguish the fire of Hell, from
which we may be freed, from that which is to rage, but to be
quenched. we show not so much
to them, as lay up for ourselves against That Day. When the flame of
the fire is great, this oil (mercy) is that which quenches the fire,
and this brings light to us. Thus by this means shall we be freed from
the fire of hell. For whence will He be compassionate and show mercy?
Mercy comes of love! Nothing incenses God so much as to be pitiless.
“A man was brought to him who owed him ten thousand talents, and
he was moved with compassion, and forgave him. And there were owing to
that man from his fellow-servant a hundred pence, and he caught him by
the throat. Therefore the Lord delivered him to the tormentors, till he
should pay what was due.” Let us on hearing this be merciful to
those who are our debtors in money or in sins. Let no one remember
evils, if at least he does not wish to injure himself; for he does not
so much aggrieve the other (as he injures himself). For he581581 [This probably means God, as suggested by the altered text, which
of course tinkered so obscure a passage.—J.A.B.] either will follow him with vengeance, or
he has not done so; but dost thou thyself, while not forgiving thy
neighbor his sins, seek for a kingdom? Lest this should happen to us,
let us forgive all, (for it is ourselves that we pardon,) that God may
forgive us our sins, and so we may obtain the good things which are in
store, through the grace and lovingkindness, &c.

561 [The
editions in Greek, and the Latin translations, without support from any
known Greek ms., here repeat, “thou
oughtest to desire thy release from these things.” Field retains
it as if necessary. Yet it is not necessary, and is in character quite
similar to the additions which are so common in the altered
text.—J.A.B.]

567 Chrys. seems to make a false opposition between ἐκείνων and αὑτῶν; but if
the reading is correct, this is really one of his rapid changes of the
“point of view,” though not amounting to a change of
person. Dounæus suggests ὅτι τὰ
ἐκείνων
ἀληθῆ; (for
ἀσθενῆ;)
‘That the others’ (principles) ‘are true.’
Compare the letter of Antoninus [Hadrian] quoted by Justin Martyr.
Apol. i. 70.

577 [So
the best group of mss., though Field retains
the reading of the other group, “if he were to make
darkness.” The vague expression, “so to do as He once
did,” probably refers to the universal destruction at the
Deluge.—J.A.B.]

578 [There is a queer play upon the words ἐλαίου,
“oil,” and ἐλέου,
“mercy,” which in Chrys.’s day (as in Mod. Greek)
were pronounced alike. As oil in the natural, so mercy in the spiritual
sphere, he says, is the cause of light.—J.A.B.]

579 [The
Greek word which we borrow and contract into “alms” is
derived from the word here rendered pity and
mercy.—J.A.B.]

580 al.
This oil; see note 2; and on Rom. xiv. 13, Hom. xxv., Tr. p. 425, note
g; and on Matt. xxv., Hom. lxxviii. init., also Hom. on Stat. vi., Tr.
p. 130, note c. He may mean here to distinguish the fire of Hell, from
which we may be freed, from that which is to rage, but to be
quenched.

581 [This probably means God, as suggested by the altered text, which
of course tinkered so obscure a passage.—J.A.B.]